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It is now generally considered that while men and women shared the same fate and their daily existence in the internment and concentration camps was more or less similar, differences between the sexes did exist. Such differences are reflected in the works of art produced in the camps.

Scholars have conventionally considered the nineteenth century the German era in the American Jewish history. Between 1820 and 1880, more than two hundred thousand immigrants from German lands arrived in the United States. Besides German Jews, this transatlantic movement also included migrants from ethnically Czech, Hungarian, Polish, and Baltic territories that at that time remained under German political control or cultural influence.

The “Baghdadis,” referring to Jews coming mainly from Baghdad, Basra and Aleppo, but also from other Arabic speaking parts of the Ottoman Empire, arrived in India in the late eighteenth century and ultimately formed important diaspora trading communities in Bombay and Calcutta.

Dutch-born Sarah Bavly was a pioneer nutritionist in the Yishuv who laid the groundwork for Israel's nutritional infrastructure and educational programming, directing Hadassah's hospital nutrition departments and school lunch programs, and establishing the State's first College of Nutrition.

The forced conversions of the Jews in Spain that occurred in 1391 changed the face of Spanish Jewry as well as of Spanish history. The random attacks on Jewish communities throughout the country resulted in destruction of property, loss of life and general havoc. Whereas there had previously been Jews and Catholics, now there were Jews, Catholics and converts or conversos. Some of the converts continued to live a Jewish life to the best of their abilities, despite the fact that they now had to attend church and abide by its dogma. Others opted to live as Christians in the hope that new opportunities would await them. Yet others wavered between the two religious lifestyles or opted to follow neither. During the first half of the fifteenth century, the original group of conversos was joined by disillusioned Jews who chose to convert and others who were persuaded to do so in the wake of the rigged Disputation of Tortosa (1413–1414). In the long run, the converso population changed tremendously after nearly a third of the total remaining Jewish population chose to convert in 1492 rather than to face exile. In other words, by the end of the fifteenth century the converso community included descendants of the original forced converts of 1391, descendants of voluntary converts, Jews who chose to remain in Spain as Catholics and even some exiles who returned home within seven years of the fateful decree.

When you are searching for instructions on how to prepare the perfect pickled tongue, for hints on setting a festive SabbathShabbat table, or a refresher course in the laws and lore of A seven-day festival to commemorate the Exodus from Egypt (eight days outside Israel) beginning on the 15th day of the Hebrew month of Nissan. Also called the "Festival of Mazzot"; the "Festival of Spring"; Pesah.Passover, American Jewish cookbooks are an invaluable source of information on Jewish life. The first publicly available American Jewish cookbook was published in 1871. Esther Levy’s Jewish Cookery Book on Principles of Economy Adapted for Jewish Housekeepers with Medicinal Recipes and Other Valuable Information Relative to Housekeeping and Domestic Management was an attempt to touch on most aspects of Jewish home life. While few of the hundreds of Jewish cookbooks written since attempt the breadth of this first work, American Jewish cookbooks capture the range of Jewish religious and cultural expression.

The Ethiopian Jews, men and women alike, were known as Falashas in Ethiopia, although in the last decade they have eschewed this appellation with its stigmatic connotation of “stranger”, implying low, outsider status. In Israel, they tend to be called Ethiopian Jews, whilst in Ethiopia they often referred to themselves—and are referred to in the academic literature—as Beta Israel (Weil, 1997a). The Beta Israel hail from villages in Gondar province, Woggera, the Simien mountains, Walkait and the Shire region of Tigray. They are divided into two distinct linguistic entities speaking Amharic and Tigrinya respectively.

Where both the preservation of tradition and the acclimatization to social and cultural change are concerned, Jewish folklore attributes to the family a magic role in shaping the lives of individuals and the community at large. However, academic research on the Jewish family is only in its early stages and information on the Jewish family in Eastern Europe is particularly scarce.

No matter who is looking for it, whether on an individual, familial or commercial level, American Jewish women of the twenty-first century have an important role to play in providing the food for, and of, American Jews.

The period 1820–1880 has generally been considered the era of German Jewish immigration to the United States. Issues of gender and family shaped this migration from the Germanic regions, and from other parts of Central and Eastern Europe from 1820 to 1880.

The League of Jewish Women (Jüdischer Frauenbund, or JFB) founded in 1904 by Bertha Pappenheim, attracted a large following. Absorbing some traditional Jewish women’s charities and building on programs that Jewish women’s groups had pioneered, the JFB offered a feminist analysis and approach to social welfare.

“The way to a man’s heart is through his stomach.” In 1901, Lizzie Kander and Mrs. Henry Schoenfeld used this adage in the title of a cookbook produced for the benefit of the first settlement house in Milwaukee, Wisconsin. By 1984, nearly two million copies of The Settlement Cook Book: The Way to a Man’s Heart had been sold. Its success can be attributed to the determination and ingenuity of a woman known as the “Jane Addams of Milwaukee.”

Regina Margareten was known as the “Matza Queen” and the “matriarch of the Term used for ritually untainted food according to the laws of Kashrut (Jewish dietary laws).kosher food industry,” according to her obituary in the New York Times. Born in Balbona (Miskolcz), Hungary, on December 20 or 25, 1863, she came to America as a young bride in 1883, with her husband, Ignatz Margareten, and her parents, Jacob and Mirel Chayah (Mary) (Brunner) Horowitz. Regina, also known as Rebush and as Hannah Rivka, was the Horowitzes’ third child and second daughter.

Many people fail to distinguish the achievements of Lady Judith Montefiore from those of her husband Sir Moses Montefiore (1784–1885), who was probably one of the most important Jews of the nineteenth century. Nonetheless, the life of this “First Lady of Anglo Jewry” is of significance both to Anglo-Jewish history and to the history of Jewish women. While embodying all the Victorian virtues of high moral purpose, sense of duty, charity and public–mindedness, she was a fierce loyalist to her faith and her people, devoted to Jewish causes and the welfare of Jews the world over.

Lina Morgenstern was a woman of action rather than of words; she rolled up her sleeves when necessary and set to work, coordinating, organizing, fighting for her ideals. She believed that social activity in the framework of the women’s movement would bring about her ideal of universal human love, the “brotherhood of mankind” and her hope of full integration of Jews into Germany’s civil society.

Alicia Steimberg’s novels deal humorously with difficult personal topics and the social and economic chaos in her country. Alicia Steimberg’s life forms the framework and informs the themes of her satirical and irreverent novels and short stories.

Frances Stern’s experience as a second-generation American Jew dedicated to social reform, interested in education, and having the good fortune to come into contact with several prominent women engaged in various aspects of social work led her to a career in scientific nutrition, applied dietetics, and home economics.